The Midrash of Philo Reader

He here orders man to behave himself towards his wife with such excess of affection in their intercourse, that he is willing to leave his parents, not in order that by that means it may be more suitable, but as they would scarcely be a motive for his fidelity to his wife. And we must remark, that it is very excellent and prudently done, that he has avoided saying that the woman is to leave her parents and cleave to her husband, since the character of the man is bolder than the nature of the woman; but he says that the man ought to do this for the sake of the woman; for he is borne on by a cheerful and willing impulse to the concord of knowledge, to which, becoming wholly devoted, he restrains and regulates his desires, and clings to his wife alone like bird-lime.

Especially because he himself, delighting in his master-like authority, is to be respected for his pride: but the woman, being in the rank of a servant, is praised, for assenting to a life of communion. And when it is said that the two are one flesh, that indicates that the flesh is very tangible and fully endowed with outward senses, on which it depends to be afflicted with pain and delighted with pleasure, so that both the man and woman may derive pleasure and pain from the same sources, and may feel the same; aye, and may still more think the same.

The name cherubim designates the two original virtues which belong to the Deity, namely, his creative and his royal virtues. The one of which has the title of God, the other, or the royal virtue, that of Lord. Now the form of the creative power is a peaceable, and gentle, and beneficent virtue; but the royal power is a legislative, and chastising, and correcting virtue. Moreover, by the flaming sword he here symbolically intimates the heaven: for the air is of a flaming colour, and turns itself round, revolving about the universe.

Therefore, all these things assumed to themselves the guardianship of the Paradise, because they are the presidents over wisdom, like a mirror; since, to illustrate my meaning by an example, the wisdom of the world is a sort of mirror of the divine virtues, in the similitude of which it was perfected, and by which the universe and all the things in it are regulated and arranged. But the way to wisdom is called philosophy (a word which means the love or the pursuit of wisdom).

And since the creative virtue is endued with philosophy, being both philosophical and royal, so also the world itself is philosophical. Some persons however have fancied that it is the sun which is indicated by the flaming sword; because, by its constant revolutions and turnings every way, it marks out the seasons of the year, as being the guardian of human life and of every thing which serves to the life of all men.

In the first place, the end of virtuous and holy men is not death but a translation and migration, and an approach to some other place of abode. In the second place, in this instance something marvellous did take place; for he was supposed to be carried off in such a way as to be invisible, for then he was not found: and a proof of this is, that he was sought for as being invisible, not only as having been carried away from their sight, since translation into another place is nothing else than a placing of a person in another situation; but it is here suggested, that he was translated from a visible place, perceptible by the outward senses, into an incorporeal idea, appreciable only to the intellect.

This mercy also was bestowed on the great prophet, for his sepulchre also was known to no one. And besides these two there was another, Elijah, who ascended from the things of earth into heaven, according to the divine appearance which was then presented to him, and who thus followed higher things, or, to speak with more exact propriety, was raised up to heaven.

Why both of them, the man and the woman, are said to have been naked, and not to have been ashamed? (Genesis 2:25).

Why Adam, when he begat Seth, introduces him saying, "God has raised up for me another seed in the place of Abel whom Cain slew?" (Genesis 4:25).

They were not ashamed, in the first place, because they were in the neighbourhood of the world, and the different parts of the world are all naked, each of them indicating some peculiar qualities, and having peculiar coverings of their own. In the second place, on account of the sincerity and simplicity of their manners and of their natural disposition, which had not taint of pride about it. For ambition had as yet no existence. Thirdly, because the climate and the mildness of the atmosphere was a sufficient covering for them, so as to prevent either cold or heat from hurting them. In the fourth place, because they, by reason of the relationship existing between themselves and the world, could not receive injury from any part of it whatever, as being related to them.

In real truth Seth is another seed and the beginning of a second nativity of Abel, in accordance with a certain natural principle; for Abel is like to one who comes down below from above, on which account it was that he perished injuriously; but Seth resembles one who is proceeding upwards from below, on which account he also increases. And in proof of this argument Abel is explained as having been brought back and offered upwards to God.

But it is not proper that everything should be raised and borne upwards, but only that which is good, for God is in no respect whatever the cause of evil. Therefore, whatever is indistinct and uncertain, and mingled, and in confusion and disorder, has also, very properly, blame and praise mingled together: praise, because it honours the cause, and blame, since as the occurrence happened fortuitously, so it is without any plans having been formed or any gratitude expressed.

Moreover, nature also separated the two sons from him; it rendered the good one worthy of immortality, resolving him into a voice interceding with God; but the wicked one it gave over to corruption. But the name Seth is interpreted "watered," according to the variation of plants which grow by being watered, and put forth shoots and bear fruit. But these things are the symbols of the soul, so that it is not lawful to assert that the Divinity is the cause of all things equally, of the bad as well as of the good, but only of the good, and that alone ought to be planted alive.

Why Enos, the son of Seth, hoped to call upon the name of the Lord God? (Genesis 4:26).

This is a manifest allegory, because he here takes as the younger, not him who was so in age and in point of time, but him who was younger in mind; since wickedness is unable to attain to a perception of the learning which is proper to the elder; but the elder thoughts belong to a will which is truly growing old, not indeed in body, but in mind.

Why did Noah when praying for Shem speak thus: "Blessed is the Lord God, the God of Shem: and Canaan shall be his servant?" (Genesis 9:23).

The names Lord and God are here used together on account of his principal attributes, both of benevolence and of kingly power by which the world was created; for as king he created the world according to his beneficence; but after he had completed it then the world was arranged and set in order by his attribute of kingly power. Therefore he at that time rendered the wise man worthy of a common honour, which the whole world also received, all the parts of the world being formed in an admirable manner with the attributes of the Lord and God, doing so by his especial prerogative, munificently pouring forth the favour and liberality of his beneficent power.

And it is on this account that the beneficent power of God is mentioned twice. Once, as has been already stated, being placed in opposition to his kingly power; and a second time without any such connexion, in order, forsooth, that the wise man having been rendered worthy of his gifts, both such as are common to him with others and such as are peculiar to himself, he might also be rendered acceptable both to the world and to God; to the world on account of the excellence imparted to him in common with it, and to God for such as was peculiar to himself.

Why, when Noah prayed for Japhet, did he say, "God shall enlarge Japhet, and bid him to dwell in the house of Shem: and Canaan shall be their servant?" (Genesis 9:27).

Without examining the literal statement, for the meaning of that is plain, we had better approach the inner sense contained in it, and examine that, in which the second and third blessings mentioned are capable of an enlarged and ample extension. As, for instance, good health, and a vigorous state of the outward senses, and beauty, and strength, and opulence, and nobleness of birth, and friends, and the power of a prince, and numbers of other things.

And on this account he said, "God shall enlarge," etc. Because taken separately, the abundant possession of such numerous and great blessings has of itself been injurious to many persons who have scarcely dwelt with justice, or wisdom, or any other virtues, the complete possession of which dispenses to man in an admirable manner the advantages which are external to and which surround the body; but the deprivation or absence of them leaves him without the enjoyment or use of them; and man, if deprived of all good protectors, and of the use of these enjoyments, is exposed to as much suffering as he is capable of.

Therefore he prays on behalf of he man who has those things which are around and exterior to the body, that he may dwell in the house of the wise man; so that attending to the rules of all good men he may see and regulate his own course by their example.

Why because Ham had sinned did God pronounce that his son Canaan should be the servant of Ham and Japhet? (Genesis 9:27).

In the first place, God pronounced this sentence because both father and son had displayed the same wickedness, being both united together and not separated, and both indulging in the same disposition. But in the second place, he did so because the father would be exceedingly afflicted at the curse thus laid upon the son, being sufficiently conscious that he was punished not so much for his own sake as for that of his father. And so the leader and master of the two suffered the punishment of his wicked counsels, and words, and actions. This is the literal meaning of the statement. But if we look to its inward meaning, then in reality they are no more two different men than two different dispositions. And this is made plain by the names given to them, which manifestly denote the nature of the facts; for Ham being interpreted means heat or hot; and Canaan means merchants of causes.

How it was that immediately upon the nativity of Noah his father says, "He will make us rest from labours and sorrows, and from the earth, which the Lord God has cursed?" (Genesis 5:29).

The fathers of the saints did not prophesy except for grave reasons and on important occasions; for although those who were rendered worthy of prophetical panegyric did not prophecy at all times or on all subjects, they did so at all events on one occasion and on one subject, with which they were acquainted. Nor is this of no importance, but it is an emblem and an example, since Noah is a kind of surname of righteousness, of which, when the intellect is made a partaker, it causes us to rest from all wicked works, and releases us from sorrows and from fears, and renders us secure and joyful.

It also causes us to rest from that earthly nature which has been previously laid under a curse, which this body, when affected by pain, is connected with, especially in those persons who give cause for it, and who wear out their lives with pleasure. Nevertheless, if we examine attentively the events and circumstances, and compare them with the letter of the scriptures, the prophecy which has been already produced is deceived, because, in the time of this man, there did not arise any putting down of evils, but a more vehement obstinacy in sin and great afflictions, and the unprecedented event of the deluge. But you must note carefully, that Noah is the tenth in generation from the earth-born Adam.

What is meant by the three sons of Noah being named Shem, Ham, and Japhet? (Genesis 5:32).